Ayurveda, the “The Science of Life” and an ancient way of living has a holistic form of health practices approach towards physical, mental and spiritual aspects of life. Life according to Ayurveda is a combination of senses, mind, body and soul. Ayurveda is not only limited to body or physical symptoms but also give comprehensive knowledge about spiritual, mental and social health. Thus, Ayurveda is a qualitative, holistic science of health and longevity, a philosophy and system of healing the person as a whole. The perfect balance of mind, body and soul is considered as health in Ayurveda.

Ayurveda, one of the traditional systems of India, has a well-defined conceptual framework that is consistent throughout the ages. In conceptual base, it was perhaps highly evolved and far ahead of its time. It was among the first medical systems to advocate an integrated approach towards matters of health and disease. Another important distinguishing feature of Ayurveda is that unlike other medical systems, which developed their conceptual framework based on the results obtained with the use of drugs and therapy, it first provided philosophical framework that determined the therapeutic practice with good effects. Its philosophical base is partly derived from ‘Samkhya’ and ‘Nyaya vaisheshika’ streams of Indian philosophy. This enabled it to evolve into rational system of medicine quite early in its evolution and to get detached from religious influence. It laid great emphasis on the value of evidence of senses and human reasoning.

Ayurveda defines health as a state of physical, psychological, social and spiritual well being and is based on the theory of Panchamahabhoota (the five basic elements – Space, Air, Fire, Water and Earth) and Tridoshas (three biological humors – Vata, Pitta and Kapha) which are present in each and every cell of the body along with mind and spirit. Vata, Pitta and Kapha are combinations and permutations of the five elements that manifest as patterns present in all creation. In the physical body, vata is the subtle energy of movement, pitta the energy of digestion and metabolism, and kapha the energy that forms the body’s structure.

3 Dhoshas In Ayurveda

Vata is the subtle energy associated with movement — composed of Space and Air. It governs breathing, blinking, muscle and tissue movement, pulsation of the heart, and all movements in the cytoplasm and cell membranes. In balance, vata promotes creativity and flexibility. Out of balance, vata produces fear and anxiety.

Pitta expresses as the body’s metabolic system — made up of Fire and Water. It governs digestion, absorption, assimilation, nutrition, metabolism and body temperature. In balance, pitta promotes understanding and intelligence. Out of balance, pitta arouses anger, hatred and jealousy.

Kapha is the energy that forms the body’s structure — bones, muscles, tendons — and provides the “glue” that holds the cells together, formed from Earth and Water. Kapha supplies the water for all bodily parts and systems. It lubricates joints, moisturizes the skin, and maintains immunity. In balance, kapha is expressed as love, calmness and forgiveness. Out of balance, it leads to attachment, greed and envy.

7 Dhatus (tissues) In Ayurveda

The structural entities in the body are classified as Dhatu. The seven dhatus are the seven tissues of the body. They are Rasa (plasma), Rakta (blood), Mamsa (muscle), Medas (fat), Asthi (bone), Majja (marrow / nerve), and Shukra (reproductive tissue). These are the structures that make up the body. However, like most concepts in vedic literature, they are much more than their one-dimensional definitions. They are integral to understanding the relationships of the tissues in the body, and they are sites that doshas enter when they cause disease. An understanding of the seven dhatus is important to understanding pathology; what goes wrong in the body. When a dosha enters a dhatu, a proper understanding of the dhatu helps the practitioner predict the symptoms that will manifest and provides clues to the best treatment.

The Body Matrix

Life in Ayurveda is conceived as the union of body, senses, mind and soul. The living man is a conglomeration of three humours – Doshas (Vata, Pitta & Kapha), seven basic tissues – Dhatus (Rasa, Rakta, Mansa, Meda, Asthi, Majja & Shukra) and the waste products of the body – Tri Malas (Purisha – Faeces, Mutra – Urine and Sveda – Sweat). Thus, the total body matrix comprises of the humours, the tissues and the waste products of the body. The growth and decay of this body matrix and its constituents revolve around food which gets processed into humours, tissues and wastes. Ingestion, digestion, absorption, assimilation and metabolism of food have an interplay in health and disease which are significantly affected by psychological mechanisms as well as by bio-fire (Agni). All kinds of metabolic and digestive activity of the body takes place with the help of this biological fire of the body. Agni can be termed as the various enzymes present in the elementary canal, liver and the tissue cells.

Prakriti & Vikriti

The three doshas determine the physiological balance and constitution of the body which is called as Prakriti in Ayurveda. Every person has all three doshas (physical humors – vata, pitta, kapha) and trigunas (psychological qualities – Satwa, Rajas, Tamas) in different proportions. However, depending upon the predominance of the five basic elements, three doshas and mental qualities in sperm (Shukra) and ovum (Shonita) at the time of conception, the individual prakriti is decided. Prakriti is also described to be influenced by maternal factors including the intra-uterine environment, food and regimen adapted by the mother during pregnancy. This basic constitution which is fixed at the time of fertilization generally remains constant through out the life of that individual. Ayurveda has also explained the food and

lifestyle as per individual constitution (Prakriti) including the factors which aggravate and pacify doshas. To summarize, Prakriti, thus refers to genetically determined physical and mental constitution of an individual. Every person has his/her own unique constitution which determines the biological functions, response to environmental factors, drugs and also susceptibility to diseases making it one of the earliest known concepts of preventive and personalized medicine. The knowledge of prakriti and the ability to subgroup individuals based on their predominant prakriti, in Ayurveda system of health care, thus, is one of its important and unique specialties and essential tools. This not only helps to understand the mental and physical nature of a person in health but also to know the susceptibility to diseases which assists in promotion of health, prevention and cure of diseases.

The equilibrium of doshas is called health or the normalcy of the body constitution and imbalance is called Vikriti or disease. Staying in harmony throughout our lives is defined by the ability to keep the three Dosha’s in balance, when these energies go out of balance is called ‘Vikriti‘ and is the cause of all illness or disharmony.

Diagnosis (Nidaana)

Diagnosis according to Ayurveda is to find out root cause of disease. Unless the proper diagnosis is done, it is difficult to provide medicine & cure the disease. To give permanent relief, the root cause has to be removed. The causative factors can be the food, life style or some external factors like bacteria, viruses, epidemiology etc. In Ayurveda the diagnosis and treatment of disease is always individual to each patient. As Ayurveda treats according to the constitution of an individual (Prakriti), it is known as highly accurate and personalized method of analyzing diseases.

The origin of Ayurveda involve scientific reasoning which works around its principles. Principles of diagnostics and therapeutics are based on the identification of the level of doshas vata, pitta, and kapha through visual observation or darshana, touch or sparshana, interrogation or prashna (Trividha). Tools of diagnosis involves the tenfold method of examination and an eight-fold method of examination or dashavidha & ashtavidha pariksha.

Principles of Diagnosis – Trividha There are three basic activities of an Ayurveda Practitioner; examine the patient, to make a diagnosis, and accordingly treat the patient. Successful treatment needs a correct diagnosis. It is only after examining diseases completely and from all aspects of the individual as well as the imbalance allows a correct decision regarding diagnosis to be arrived at.

The ways of assessment are called Trividha Pariksha.

• Darshana Pariksha (Inspection)

It means diagnosis of disease through patient observation (Pratyaksha) including physical manifestation of symptoms like General condition, skin color, gait of body, eye appearance, behaviours, sitting position etc.

• Sparshana Pariksha (Making the assessment by touch)

This approach principally involves diagnosis by using touching sensation, palpation and percussion.

• Prashna Pariksha (Interrogating the patient)

  With the help of Prashna we get information about patient present illness, past history, which helps us to correlates with the instances, pathology of disease or Dosha imbalance.

Apart from Darsanam, Sparshanam & Prashnam the Ayurvedic Pariksha involves other specific diagnostic procedures to find the various causes behind the diseases. In Dasavidha & Astasthana Pariksha there are certain factors which are taken into consideration during the examination and tests carried out with the patients.

Dashavidha Pariksha (Ten Step Diagnosis) :

Among different types of protocols of patient examination explained by Ayurveda, Dashavidha Pariksha is an important format.

• • Dooshyam (Examination of all Dhathus and Doshas)
  • Desam (Examination of all surroundings)
  • Balam (Examination of strength)
  • Kalam (Examination of season)
  • Analam (Examination Agni)
  • Prakruti (Examination body constitution)
  • Vayas (Examination age)
  • Satwam (Examination mental power)
  • Satmyam (Examination compatability)
  • Aaharam (Examination food habits)

Ashtasthana Pariksha (Eight Step Diagnosis) :

It is purely a non invasive form of diagnostic tool. Ashtasthana Rogi Pariksha includes Nadi Pariksha (Pulse Study), Mutra Pariksha (Examination of Urine), Mala Pariksha (Stool Examination), Jihwa Pariksha (Tongue Examination), Shabda Pariksha (Voice Examination), Sparsha Pariksha (Skin Examination), Drik Pariksha (Eye Examination) and Akriti Pariksha (General appearance Examination).

Identifying the Vikriti of Dosha (imbalance) through these methods of diagnosis, and bring back to Prakriti is Treatment.

Ayurveda Treatment (Chikitsa)

The Ayurvedic concept of Chikitsa, the literal meaning of the word is ‘therapy, cure, medicinal application and treatment’. Ayurveda focuses not only on treatment of an ailment but also aims to improve general health with a deeper intent to prevent sickness. According to Ayurveda, health and disease have a psychosomatic approach. The main cause of all disease is an unhealthy mind and body.

Ayurveda describes three guna of Mind (Manas) and named as Satwa (Balance), Raja (Arrogance) and Tama (Indolence). Ayurveda describes that a possibility for disease is due to imbalance of the ‘tamas’ or ‘rajas’ in the mind which are the reactive tendencies which vitiate the mind and leading to emotional imbalance, also results in psychological disturbances, hence Rajas and Tamas are termed as ‘Doshas of mind’. Tridosha are Vata, Pitta and Kapha. These terms literally mean the darkness and brightness of the mind or negative thoughts in the mind or the clearness of mind. These impurities or imbalances are called ‘doshas’. The reason for any unhealthy condition is the toxins create by the accumulated ‘dosha’.

When there is a balance of Dosha (Vata, Pitta & Kapha), Agni (digestive fire), Dhatu (seven tissues) and their coordination it helps in elimination of Mala (waste matter) regularly. This process keeps our soul, mind & sense organs in balance. In Ayurveda this state is termed as Swatha (healthy state).

Ayurveda has classified three types of therapies.

• Daivavyapashraya Chikitsa (Divine Therapy)
• Satvavajaya Chikitsa (Psychotherapy)
• Yuktivyapashraya Chikitsa (Rational Therapy)

Daivavyapashraya Chikitsa :

It is a non-pharmacological treatment based on faith in divine power and social rituals. Faith is part and parcel of human psychology and this treatment is a play of faith where in the patient should have full belief in the medicine and the method of treatment. This was mostly followed during ancient times, popular & religiously followed by society then. Some of this is followed even today for e.g. mantra chanting and mala japa. Whether to follow or not is a matter of faith. The words Daiva mean divine, Vyapashraya is trusting and Chikitsa is therapy or treatment.

It reduces stress, controls negative thoughts, pauses negative actions due to diversion of mind into other activities, Increases belief that there exists a Divine power, we learn to surrender to a higher power and Increases strength & confidence.

Satvavajaya Chikitsa :

This is applied mainly in mental illness and a few physical diseases where it is a supportive therapy. It is a psycho-behavioral Ayurveda therapy. Sattva means mind or supreme quality of mind and Avayaja means to overcome. The word Sattvavajaya refers to self-command. Controlling mind from unwholesome activity is Sattvavajaya Chikitsa.

Ayurveda states that Bhay (fear) Moha (desires), Irsha (jealousy), Dwesa (hate), Visada (grief), Ego (pride) cause stress, anxiety, & depression and are symptoms of mental illness. Sattvavajaya makes the mind positive by overcoming these negative behavioral traits. The classical Sattavayaha is based on three principles namely –

• Substitution of emotions
• Commitment and
• Psychotherapy.

Yuktivyapashraya Chikitsa :

Yuktivyapashraya Chikitsa is based on physical priority that corrects the misalignment of body components by administration of pharmaceutical drugs for cure or prevention of disease and administering food that alleviate disease. This is based on fundamentals of Ayurveda. It includes the following measures.

Antahaparimarjana : Divided further into Samshodhana and Samshana. Samshodhana means to eliminate vitiated Dosas by procedures like Vamana (emesis), Virechan (purgation), Niruha Vasti, Asthapana Vasti, Nasya. This Panchakarma therapy has been found to be effective cure for Mano Rogas. Samshamana includes different types of drugs, dietary regimen, and routine activites to alleviate the vitiated Dosas.

Bahirparimarjana: It includes Purvakarmas of Panchakaram like Snehana and Swedana where medicated oils are used for external Application. Then sudation is done, Dhumapana, eye ointment have been adviced in different types of Mano Vikaras.

Diet, Herbs & Medicines

In Ayurveda, regulation of diet as therapy has great importance. This is because it considers human body as the product of food. An individual’s mental and spiritual development as well as his temperament is influenced by the quality of food consumed by him / her. Food in human body is transformed first into chyle or Rasa and then successive processes involve its conversion into blood, muscle, fat, bone, bone-marrow, reproductive elements and ojas. Thus, food is basic to all the metabolic transformations and life activities. Lack of nutrients in food or improper transformation of food lead to a variety of disease conditions.

Right from very olden days it is believed that Ayurvedic herbs are supposed to give a solution for all kinds of diseases which was even considered impossible by other field of medical science. The sages in olden days were mainly involved in experimenting the different kinds of herbs and then the preparation of ayurvedic medicine from them. Study of each herb indepth, along with its effects of the doshas is to be considered for designing the Ayurvedic herb formulas. Each herb with its own characteristic features is thus used for specific diseases and its treatment.

Herbs play a major role in the Ayurvedic system. An Ayurvedic herb is a plant source which is used in the preparation of ayurvedic medicines. The plant on the whole with its leaves, flowers, fruits, seeds, roots, roots bark, and resin has medicinal values apart from its flavour and fragrance. It acts as a perfect mechanism in bringing a balanced harmony between the mind and spirit. When compared to other synthetic drugs ayurvedic herbal medicines do not cause any side effects. It works effectively fighting against various infections and diseases and thereby gaining quick recovery. Ayurveda is a prefect science of life and consists of a body of most remarkable knowledge on the internal mechanism of human health and longevity, on medicinal herbs and therapeutic roots, on the efficacious treatment of human ills by eradicating from the human system the very sources of their causation.

A Brief History

Ayurvedic medicine has a rich history. The earliest concepts of medical science are found in the ancient wisdom, which are recorded more than 5,000 years ago in Sanskrit, the four sacred texts called the Vedas: the Rig Veda (3000-2500 BCE), Yajur Veda, Sam Veda, and Atharva Veda (1200-1000 BCE). Ayurvedic theory states that all areas of life impact one’s health, so it follows that the Vedas cover a wide variety of topics, including health and healthcare techniques, astrology, spirituality, art & human behavior.

Ayurvedic medical books, available by the eighth century BCE, provide not only procedural instructions but also a history of how Ayurvedic medicine evolved over time. Current knowledge about Ayurveda is primarily based on “the great triad” of texts called Brhattrayi, which consists of the Charaka Samhita, Sushurta Samhita, and Ashtanga Hridaya. These books describe the basic principles and theories from which modern Ayurveda has evolved.

Major Ayurvedic Classics (Brhattrayi) :

1. Charaka Samhita by Charaka

Charaka Samhita, which dates back to approximately 800 BCE, is a major compendium of Ayurvedic medical theory and practice that Charaka, an internist at the University of Taxila, compiled in Sanskrit. Presented as poetry, Samhita contains more than 8,400 verses in its 120 chapters. Modern Ayurvedic physicians still use Samhita in their medical training, and the text has been widely translated.

2. Sushruta Samhita by Sushruta

This surgical text, which dates back to approximately 700 BCE, contains seminal content such as the Ayurvedic definition of health, information on blood, and the description of five subdoshas of Pitta and the marma points. This volume also includes pioneering techniques in skin grafting and reconstructive surgery.

3. Ashtanga Sangraha and Ashtanga Hridaya by Vagbhata

Ashtanga Sangraha and Ashtanga Hridayam, dating back to approximately 400 CE, were written by an Ayurvedic physician from the Sindh region of India. The Sangraha is primarily written in poetry, while The Hridayam is presented as prose. These texts define the five subdoshas of Kapha and emphasize the material value of life. The Hridaya is still highly regarded as a primary Ayurvedic medical textbook.

Minor Ayurvedic classics (Laghutrayi) :

1.Sarangadhar Samhita by Sharngadhara

This text was written in the 13th century CE, and is valued for its explanation of the Ayurvedic concept of materia medica, as well as for its pharmacological formulations. It is also considered the foremost text on pulse diagnosis.

Bhav Prakash Nighantu by Bhavamisra

This 16th-century text contains approximately 10,278 verses of varying meters and focuses on herbal descriptions, food, the therapeutic use of trace metals, and rejuvenation therapies. Information on sexually transmitted diseases, particularly syphilis, is also included.

Madhava Nidan by Madhava Kara

This text was written between 700 CE and 1100 CE, and is valued for its precise classification of diseases and disease etiology, particularly in the fields of bala (pediatrics) and toxicology. Madhava Nidan is considered the Bible for Ayurvedic clinical diagnosis.